The hidden light

Synopsis

Profound secrets pertaining to The Hidden Light, The World to Come, and Shabbat are revealed here. The Zohar explains that our Creator foresaw the sins of man, and all the evil ones who would walk this earth. The Creator therefore hid the vast portion of His great Light so that man could not misuse this raw naked energy. In the same way, a parent naturally forbids a child to approach a high voltage wire. Though the energy carried by the cable is a positive force that lights an entire city, touching the power line could bring immediate destruction both to the unaware child and to others around him.

This Hidden Light of The Creator was stored in the upper dimension called Binah, one of the Ten Sfirot, where it was set aside for the righteous of this world. This is the secret of the term World to Come.

The World to Come does not refer to a realm that we reach at death, or at any point in the future. And the righteous of this world are only the great sages. The World to Come occurs in the present, at the precise moment we transform our nature and create a new world for ourselves and of ourselves. We are included among the righteous whenever we make these spiritual corrections.

The Zohar further explains that the Shabbat is the time when a great portion of this hidden Light is revealed, so that we may use it to purify our souls and enrich our lives. Learning from this section of the Zohar connects us to this great Hidden Light.

Adam Creation Dan David Eyes Fear Light Moses Praise

348. "And Elohim said, 'Let there be light;' and there was light" (Beresheet 1:3). This is the light that the Holy One, blessed be He, created at first, and this is the light of the eye (lit. 'sight'). This is the light that the Holy One, blessed be He, showed Adam, and through it Adam saw from one end of the world to the other. And this is the light that the Holy One, blessed be He, showed David, who said in praise, "Oh how great is your goodness, which you laid up for those who fear you..." (Tehilim 31:20). This is the light that the Holy One, blessed be He, used to show Moses, who saw in it THE ENTIRE LAND OF YISRAEL, from Gilad to Dan.

348. וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר וַיְהִי אוֹר, וְדָא אִיהוּ נְהוֹרָא, דִּבְרָא קָדוֹשׁ בָּרוּךְ הוּא בְּקַדְמֵיתָא, וְהוּא נְהוֹרָא דְּעֵינָא, וְהוּא נְהוֹרָא דְּאַחֲזֵי קָדוֹשׁ בָּרוּךְ הוּא לְאָדָם קַדְמָאָה. וַהֲוֵי חָזֵי בֵּיהּ, מִסְיָיפֵי עָלְמָא וְעַד סְיָיפֵי עָלְמָא, וְהוּא נְהוֹרָא דְּאַחֲזֵי קָדוֹשׁ בָּרוּךְ הוּא לְדָוִד, וַהֲוָה מְשַׁבֵּחַ וַאֲמַר מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ, וְהוּא נְהוֹרָא דְּאַחֲזֵי קָדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, וְחָמָא בֵּיהּ, מִגִּלְעָד וְעַד דָּן.

Babel Babylon Enosh Light Moses Pregnancy Tower

349. וּבְשַׁעֲתָא דְּחָמָא קָדוֹשׁ בָּרוּךְ הוּא דִּיקוּמוּן תְּלָתָא דָרִין חַיָּיבִין, וְאִינוּן: דָּרָא דֶּאֱנוֹשׁ, וְדָרָא דְּטוֹפָנָא, וְדָרָא דְּפַלָּגָה, גָּנִיז לֵיהּ, בְּגִין דְּלָא יִשְׁתַּמְּשׁוּן בֵּיהּ, וִיהַב יָתֵיהּ קָדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, וְאִשְׁתַּמַּשׁ בֵּיהּ תְּלַת יְרָחִין, דְּאִשְׁתָּאֲרוּן לֵיהּ, מִיּוֹמֵי עִבּוּרָא דִילֵיהּ, כְּמָא דְּאַתְּ אָמֵר וַתִּצְפְּנֵהוּ שְׁלשָׁה יְרָחִים.

Daughter Face Fear Garments Light Moses Mount Sinai Nile Pregnancy Talit Torah

350. After three months, AFTER THE PREGNANCY WITH MOSES WAS OVER, he entered before Pharaoh. IN OTHER WORDS, THE DAUGHTER OF PHARAOH FOUND HIM AT THE RIVERBANK OF THE NILE AND BROUGHT HIM TO PHARAOH. The Holy One, blessed be He, took THIS LIGHT away from him until Moses stood at Mount Sinai to receive the Torah. Then he gave this light back to him and Moses used this LIGHT all his life. And the children of Yisrael were not able to approach him until he put a veil over his face, as it is written: "And they were afraid to come near him" (Shemot 34:30). He covered Himself WITH THIS LIGHT like a Talit, as it is written: "Who covers himself with light as with a garment..." (Tehilim 104:2).

350. וּבָתַר תְּלַת יְרָחִין, עָאל קַמֵּי פַּרְעֹה, נָטֵיל לֵיהּ קָדוֹשׁ בָּרוּךְ הוּא מִנֵּיהּ, עַד דְּקָאֵים עַל טוּרָא דְסִינַי לְקַבָּלָא אוֹרַיְיתָא, וְהָדַר לֵיהּ הַהוּא נְהוֹרָא, וְאִשְׁתַּמַּשׁ בֵּיהּ כָּל יוֹמוֹי, וְלֹא יָכְלוּ בְּנֵי יִשְׂרָאֵל, לְמִקְרַב בַּהֲדֵיהּ, עַד דִּיהַב מַסְוֶה עַל אַנְפּוֹי, כד"א וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו, וְאִתְעַטַּף בֵּיהּ כְּטַלִּית. הה"ד עוֹטֶה אוֹר כַּשַּׂלְמָה.

Creation Light World to Come, The

351. יְהִי אוֹר וַיְהִי אוֹר. כָּל מַה דְּאִתְּמָר בֵּיהּ וַיְהִי, הוּא בְּעָלְמָא דֵין, וּבְעָלְמָא דַּאֲתֵי. אֲמַר רַבִּי יִצְחָק אוֹר דִּבְרָא קָדוֹשׁ בָּרוּךְ הוּא בְּעוֹבָדָא דִבְרֵאשִׁית, הֲוָה סָלֵיק נְהוֹרֵיהּ מִסְּיָיפֵי עָלְמָא עַד סְיָיפֵי עָלְמָא, וְאִתְגְּנִיז.

Heart Light Righteous Wicked Wickedness World to Come, The

352. HE ASKS: What is the reason for hiding it? HE REPLIES: So that the sinful people of the world may have no pleasure in it. Thus, the worlds have no pleasure IN THIS LIGHT, BECAUSE OF THE WICKED. It is hidden for the righteous and only for the righteous, as it is written: "Light is sown for the righteous, and gladness for the upright in heart" (Tehilim 97:11). Then the worlds shall find pleasure IN THE REVEALING OF THIS LIGHT, and they shall all be as one. Until that day WHEN BINAH, WHICH IS the World to Come, WILL BE REVEALED, ITS LIGHT will remain hidden and treasured.

352. מַאי טַעְמָא אִתְגְּנִיז, בְּגִין דְּלָא יִתְהַנּוּן מִנֵּיהּ חַיָּיבֵי עָלְמָא וְעָלְמִין לָא יִתְהַנּוּן בְּגִינֵיהוֹן, וְהוּא טָמִיר לְצַדִּיקַיָּא, לַצַּדִּיק דַּיְקָא דִּכְתִיב אוֹר זָרוּעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה. וּכְדֵין יִתְבַּסְּמוּן עָלְמִין, וִיהוֹן כֹּלָּא חַד, וְעַד יוֹמָא דִיהֵא עָלְמָא דַאֲתֵי הוּא טָמִיר וְגָנִיז.

Darkness Light World to Come, The Zeir Anpin

353. This light THAT COMES FORTH FROM THE WORLD TO COME emerges from the darkness that is engraved on the most concealed engravings of all, UPON THE ENGRAVINGS OF BINAH, THE SECRET OF THE WORLD TO COME. IT REMAINS THERE until a hidden path is hewn FROM THAT HIDDEN LIGHT to the darkness below. Then the light resides and rests in it, MEANING THAT IT IS REVEALED THROUGHOUT THE WORLDS. What is this darkness below? This is THE DARKNESS that is called night, NAMELY THE FEMALE PRINCIPLE OF ZEIR ANPIN, as it is written: "And the darkness He called night."

353. הַהוּא נְהוֹרָא נָפַק מִגּוֹ חֲשׁוֹכָא, דְּאִתְגַּלְּפָא בְּקַלְפוֹי דִטְמִירָא דְּכֹלָּא, עַד דְּמֵהַהוּא נְהוֹרָא דְּאִתְגְּנִיז, אִתְגְּלִיף בִּשְׁבִיל חַד טְמִירָא, לַחֲשׁוֹכָא דִלְתַתָּא, וּנְהוֹרָא שָׁארֵי בֵיהּ. מָאן חֲשׁוֹכָּא דִלְתַתָּא. הַהוּא דְאִקְרֵי לַיְלָה, דִּכְתִיב בֵּיהּ וְלַחֹשֶׁךְ קָרָא לָיְלָה.

Crowns Darkness Job Mochin Thought Voice Zeir Anpin

354. Therefore, we have learned about the verse: "He uncovers deep things out of darkness" (Iyov 12:22). Rabbi Yosi said, You may say ABOUT THE MEANING OF THE VERSE that out of the concealed darkness, OUT OF THE DARKNESS OF BINAH, deep things are revealed, yet all of the supernal crowns OF BINAH are hidden. Therefore, they are called "deep things" IN THE SCRIPTURAL VERSE. What is MEANT BY THE VERSE: "He uncovers DEEP THINGS," SINCE THEY ARE NOT REVEALED AT ALL? RABBI YOSI REPLIED: All these supernal deep things are only revealed from within that darkness, which is the secret of the night, WHICH IS THE FEMALE PRINCIPLE. Come and behold: All these hidden deep things that emerge from Thought - BINAH - which the voice - ZEIR ANPIN - takes up, are not exposed until the word manifests them. HE ASKS: What is the word? HE REPLIES: It is speech, NAMELY MALCHUT, BECAUSE ZEIR ANPIN WITH THE MOCHIN OF GREATNESS IS CALLED 'THE VOICE' AND MALCHUT IS THEN CALLED 'THE SPEECH.'

354. וְע"ד תָּנִינָן מַאי דִכְתִיב מְגַלֶּה עֲמוּקוֹת מִנִּי חֹשֶׁךְ, ר' יוֹסֵי אוֹמֵר אִי תֵימָא מֵחֹשֶׁךְ סָתִים אִתְגַּלְּיָין, הָא חֲזִינָן דִּטְמִירִין אִנוּן, כָּל אִנוּן כִּתְרִין עִלָּאִין, וְקָרִינָן עֲמוּקוֹת, מַהוּ מְגַלֶּה, אֶלָּא, כָּל אִנוּן טְמִירִין עִלָּאִין לָא אִתְגַּלְּיָין, אֶלָּא מִגּוֹ הַהוּא חֲשׁוֹכָא, דְּאִיהוּ בְּרָזָא דְלֵילְיָא. ת"ח, כָּל אִנוּן עֲמִיקִין סְתִימִין דְּנָפְקֵי מִגּוֹ מַחֲשָׁבָה, וְקָלָא נָטֵיל לוֹן, לָא אִתְגַּלְּיָין, עַד דְּמִלָּה מְגַלָּה לוֹן, מָאן מִלָּה הַיְינוּ דִבּוּר.

Darkness Daughter Mochin Shabbat Thought Voice

355. This speech, OR RATHER THE COMBINATION OF THOUGHT, VOICE AND SPEECH, is called Shabbat. SHABBAT, CONSISTS OF THE SHIN AND BAT (DAUGHTER). SHIN ALLUDES TO THE UPPER THREE SFIROT AND DAUGHTER ALLUDES TO THE FEMALE PRINCIPLE. Because Shabbat is called speech, worldly speech is forbidden on Shabbat, BECAUSE IT DISRUPTS THE GREAT UNION OF THE VOICE AND SPEECH. And this speech OF SHABBAT should prevail IN THE WORLD, and not another speech OF WEEKDAYS. This speech, which comes from the aspect of darkness, reveals 'deep things' from within it. The meaning of the phrase: 'out of darkness' is that which emerges from the aspect of darkness. It is precisely written: 'out of'.

355. וְהַאי דִּבּוּר אִקְרֵי שַׁבָּת, וּבְגִין דְּשַׁבָּת אִקְרֵי דִבּוּר, דִּבּוּר דְּחוֹל אָסוּר בְּשַׁבָּת. וְכָךְ הֲוָה עָבִיד רָבִּי שִׁמְעוֹן כַּד חָמֵי לְאִמֵּיהּ דַּהֲוַת מִשְׁתָּעֲיָא, הֲוָה אֲמַר לָהּ, אִמָּא שְׁתוּקִי, שַׁבָּת הוּא וַאֲסִיר. בְּגִין דְּדִבּוּר דָּא בַּעֲיָא לְשַׁלְטָאָה, וְלָא אָחֳרָא. וְהַאי דִבּוּר דְּאִיהוּ אָתֵי מִסִּטְרָא דְּחֹשֶׁךְ, מְגַלֶּה עֲמוּקוֹת מִגַּוֵּיהּ. וּמַשְׁמַע מִנִּי חֹשֶׁךְ, הַהוּא דַּאֲתֵי מִסִּטְרָא דְחֹשֶׁךְ, דִּכְתִיב מִנִּי דַּיְיקָא.

Darkness Exile Grades Light Morning

356. Rabbi Yitzchak said: If THE DARKNESS IS SO GREAT IN VALUE, why is it written, "And Elohim divided the light from the darkness," WHICH MEANS HE DISTINGUISHED BETWEEN THE LEVEL OF THE LIGHT AND THE LESSER VALUE OF DARKNESS? He replied: AT FIRST, the light produced THE QUALITY OF day and darkness produced THE QUALITY OF night. THEN IT IS WRITTEN: "AND ELOHIM DIVIDED," MEANING THAT HE SEPARATED THE GREATER VALUE OF THE DAY FROM THE LESSER VALUE OF THE NIGHT. Later, he united day and night, REFERRING TO MALE AND FEMALE. And they became one, as it is written: "And there was evening and there was morning, one day" (Beresheet 1:5), because night and day were called one. AT THIS STAGE, IT IS WRITTEN: "HE UNCOVERS DEEP THINGS OUT OF DARKNESS," AS THE VALUE OF DARKNESS INCREASED GREATLY. The verse: "And Elohim divided the light from the darkness" refers to the duration of the exile when they were separated FROM EACH OTHER.

356. אֲמַר רַבִּי יִצְחָק, אִי הָכֵי, מַאי דִכְתִיב וַיַּבְדֵּל אֱלֹקִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ, אֲמַר לָאוֹר אַפִּיק יוֹם, וְחֹשֶׁךְ אַפִּיק לַיְלָה, לְבָתַר חָבַר לוֹן כַּחֲדָא, וַהֲווֹ חַד, דִּכְתִיב וַיְהִי עֶרֶב וַיְהִי בֹּקֶר יוֹם אֶחָד, דְּלַיְלָה וְיוֹם אִקְרוּן חַד, וְהַאי דִכְתִיב וַיַּבְדֵּל אֱלֹקִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ, דָּא בְּזִמְנָא דְגָלוּתָא דְּאִשְׁתְּכַח פָּרוֹדָא.

Darkness Female Grades Light Male Point Zeir Anpin

357. Rabbi Yitzchak said: Until this point, UP TO THE STAGE OF UNION, the male was the light and the female darkness. Afterward, THE MALE AND FEMALE are united as one, to be one. SO HE ASKS: Why are they divided THAT THE VERSE SAYS OF THEM, "AND ELOHIM DIVIDED THE LIGHT FROM THE DARKNESS?" HE REPLIES: To distinguish the light from the darkness, the grades are FIRST separated FROM EACH OTHER. THEN THE ADVANTAGES AND DISADVANTAGES OF THE LIGHT ON ITS OWN AND THE DARKNESS ON ITS OWN BECOME EVIDENT. THEN THEY MATE AND become one AND THEY NEED EACH OTHER, because light requires darkness. THE LIGHT OF ZEIR ANPIN IS NOT COMPLETE BY THE LIGHT OF CHOCHMAH UNLESS IT IS COMBINED WITH THE DARKNESS OF THE FEMALE PRINCIPLE. And darkness requires light, BECAUSE THE DARKNESS OF THE FEMALE PRINCIPLE IS NOT COMPLETE UNTIL IT IS UNITED WITH THE LIGHT. Even though they are different in their aspects, they have become one, as it is written: "one day."

357. אֲמַר רַבִּי יִצְחָק, עַד הָכָא דְּכוּרָא בְּאוֹר, וְנוּקְבָא בַּחֲשׁוֹכָא, לְבָתַר מִתְחַבְּרָן כַּחֲדָא לְמֶהֱוֵי חַד. בְּמַאי אִתְפַּרְשָׁאן לְאִשְׁתְּמוֹדְעָא, בֵּין נְהוֹרָא וּבֵין חֲשׁוֹכָא, מִתְפַּרְשָׁן דַּרְגִּין, וְתַרְוַויְיהוּ כְּחַד הֲווֹ, דְּהָא לֵית נְהוֹרָא אֶלָּא בַּחֲשׁוֹכָא, וְלֵית חֲשׁוֹכָא אֶלָּא בִּנְהוֹרָא, וְאַף עַל גָּב דְּאִנוּן חַד, אִתְפַּרְשָׁן בִּגְוָונִין וְעִם כָּל דָּא אִנוּן חַד. דִּכְתִיב יוֹם אֶחָד.